The Fo-pen-hing-tsih-king (a Chinese life of the Buddha)Фо-пен-хинг-тзи-кинг

The words shown were found, word for word, in the saved source text. Fo benxing ji jing (佛本行集經, Abhiniṣkramaṇa Sūtra), juan 21, chapter 'The King's Envoys Come and Go' (王使往還品), second part; Beal, The Romantic Legend of Sâkya Buddha, ch. XXI, § 1, pp. 163-164.

One clause of Beal's English, kept close: 'the practice of religion involves as a first principle a loving, compassionate heart for all creatures' becomes «Первое условие для проведения религии в жизнь — любовь и жалость ко всему живому» (the first condition for carrying religion into life is love and pity for all that lives). In the book the words are King Suddhodana's, sent by his envoys to the prince who has left home: 'My wise son, although you entertain but little love for all your kin, yet for my sake, at least, return to your home … Dear son! the practice of religion involves as a first principle a loving, compassionate heart for all creatures; and for this reason the very name of a religious life is given to it. Why, then, should you consider a religious life as a term to be applied only to those who dwell in the lonely mountains?' The father argues that religion can be practised at home; the prince refuses. The Chinese of Jñānagupta's Sui translation (佛本行集經, juan 21): 'whoever practises the Dharma brings forth a heart of compassion (慈悲心) toward all living beings; only so is it called practising the Dharma; why should it be called so only when one goes alone into the deep mountains?' Tolstoy's signature is Beal's title, Fo-pen-hing-tsih-king. Whether he read Beal or an anthology quoting him was not found; the sentence is not in Thoughts of Wise Men (1903). The Jubilee name index lists «Фо-пен-кинг-тзи-кинг» without identifying it.